
Class J3JEL23J- 



Book 



& 



SMITHSONIAN DEPOSIT 



THE SUPREMACY 



OF THE 



SPIRITUAL 



BY 



EDWARD RANDALL KNOWLES, LL. D. 




BOSTON: 

Arena Publishing Company, 

Copley Square, 

1895. 



son; -SV 



Copyrighted 1895. 

E. R. Knowles, LL. D. 

All rights reserved. 



KvvX^vj-^ous £>.K<w 



THE SUPREMACY OF THE 
SPIRITUAL 



TITHE further and more logically scien- 
tists proceed with the question of 
the one only absolute reality, the closer 
they approach to the full acceptance of 
the conclusions which I have for years 
advocated concerning the absolute 
supremacy of the spiritual. A striking 
example of this is to be found in Doctor 
Thornton's " Philosophy of the Three 
Ethers." The first, which he identifies 
with Life, affords the potentialities of 
the other two. 

All other theories call to their aid 
self-contradictory propositions, absurd 
ideas or vague theories, which would 



2 THE SUPREMACY 

need greater ingenuity to substantiate 
them, even were they capable of proof, 
than the clear and simple truth of the 
One Substance, the only Life, Spirit and 
Power in absolute existence. 

"We feel but the pulse of that viewless Hand 
Which has ever been and still shall be, 

In the stellar orb and the grain of sand, 
Through nature's endless paternity." 

So much has been written, and so 
ably, upon this subject, that I should be 
indisposed to venture upon this field of 
discussion were it not for the fact that 
I may be able, in my imperfect way, to 
offer some suggestions which are new 
and original, and which, I am convinced, 
are absolutely true and perfectly logical 
and clear. 

Scientists assume the being and 
action of a substance, omnipresent 
throughout infinite space, which com- 



OF THE SPIRITUAL. 3 

municates light, heat, electricity and 
gravitation from one body to another, 
and even mental emotion and imaginary 
ideas from one mind to another. This 
omnipresent medium they call " the 
ether," attributing to it, in the case of 
some phenomena, qualities utterly in- 
compatible with those which they are 
compelled to assign to it in the examin- 
ation, of other phenomena. An omni- 
present substance of some kind, how- 
ever, is a necessary inference from the 
following facts : — 

The planets attract each other, and 
are all attracted by the sun. 

It is generally agreed that the atmos- 
phere does not, in its most attenuated 
degree, extend more than three hundred 
miles beyond the earth's surface. 

Heat, light, electricity, magnetism 
and gravitation operate in an exhausted 
receiver just as well as elsewhere. 



4 THE 8UPBEMACY 

One mind sometimes influences 
another independently of ordinary sen- 
sation or muscular motion, without con- 
tact or perceptible connection. 

Says Professor Tyndall : " The 
domain in which this motion of light 
is carried on lies entirely beyond the 
reach of our senses. The waves of 
light require a medium for their forma- 
tion and propagation, but we cannot see 
or feel or taste or smell this medium. 
How, then, has its existence been estab- 
lished? By showing that by the 
assumption of this wonderful intangible 
ether all the phenomena of optics are 
accounted for with a fulness and clear- 
ness and conclusiveness which leave no 
desire of the intellect unfulfilled. 
When the law of gravitation first sug- 
gested itself to the mind of Newton, 
what did he do? He set himself to 
examine whether it accounted for all 



OF THE SPIRITUAL. 5 

the facts. He determined the courses of 
the planets ; he calculated the rapidity 
of the moon's fall toward the earth ; he 
considered the precession of the 
equinoxes, the ebb and flow of the 
tides, and found all explained by the 
law of gravitation. He, therefore, re- 
garded this law as established, and the 
verdict of science subsequently con- 
firmed his conclusion. On similar, and 
if possible, on stronger grounds, we 
found our belief in the existence of the 
universal ether. It explains facts far 
more various and complicated than 
those on which Newton based his law. 
If a single phenomenon could be pointed 
out which the ether is proved incompe- 
tent to explain, we should have to give 
it up ; but no such phenomenon has 
ever been pointed out. It is, therefore, 
at least as certain that space is filled 
with a medium by means of which suns 



C THE SUPREMACY 

and stars diffuse their radiant power as 
that it is traversed by that force which 
holds, not only our planetary system, 
but the immeasurable heavens them- 
selves in its grasp." 

Thus Professor Tyndall clearly and 
conclusively proves the certainty of the 
existence of an omnipresent substance 
acting as the medium of many of the 
phenomena of the universe. But in 
doing so, he proves far more than he 
probably ever intended to prove. While 
the existence of this medium is clearly 
proven, yet the most superficial consid- 
eration of the phenomena of light, heat, 
gravitation, electricity and magnetism 
readily shows that it is necessary to as- 
sign to this medium in the case of some 
phenomena qualities utterly incompati- 
ble, according to the laws of matter, 
with its action in the case of other 
phenomena, and hence that this medium 



OF THE SPIRITUAL. 7 

must be a substance which transcends 
the known laws of this material world. 
Furthermore, the hypothesis of one 
medium as the basis of light, for ex- 
ample, a different one for gravitation, 
and yet another for electricity, is 
wholly inadmissible, since it supposes 
two or more substances existing and 
operating in exactly the same point of 
space (an utter absurdity according to 
the laws of the material world alone) 
and without either one nullifying or ex- 
cluding the action of the other, or 
others. 

Admitting, therefore, the clearly 
proven existence of this " ether " (or 
whatever you may please to call it), it 
is yet necessary to proceed further and 
recognize the fact that this single 
universal medium is not only omni- 
present, but immaterial, and hence not 
of the material existence and its condi- 



8 THE SUPREMACY 

tions and laws, but spiritual. We find 
it to be 

" A motion and a spirit that impels 

All thinking things, all objects of all thought, 

And rolls through all things." 

And right here, we recall the fact, 
by the way, that already many scientific 
men have supposed this so-called "ether" 
to be homogeneous with the immaterial, 
simple substance, the soul. And this 
supposition is confirmed when we find 
the same spiritual substance operating 
as the medium of communication in the 
already well-known phenomena of 
thought transference and mental sug- 
gestion from one mind to another. 
The idea that the will of man can 
direct the operation of this medium is 
perfectly consistent with the nature of 
the will. In the case of the electric 
eel, we find an instance of the will 



OF THE SPIRITUAL. 9 

directing electricity in such a way as to 
paralyze the limbs of animals at a dis- 
tance, and even to cause death; and 
we find the invisible and spiritual 
medium of communication in thought 
transference and mental suggestion 
easily directed by the human will. 

But there is one more phenomenon, 
or rather class of phenomena, to be 
added to our data before ultimately de- 
termining, according to the canons of 
scientific investigation and verification 
expressed by Professor Tyndall, the ex- 
act character and nature of this omnipres- 
sent spiritual substance and medium, — 
the class of phenomena known as matter. 

Knowing that the will of man can 
direct the operation of this medium in 
" telepathy " and mental suggestion to 
other minds, we readily infer by analogy 
what we find to be the only tenable 
theory of the nature of the existence of 



10 THE SUPREMACY 

matter: viz., that the ideal theory is 
substantially correct, so far as it goes 
positively to account for facts, and that 
this principle of spirit governed by will 
underlies the phenomena of matter. 
" That which truly is, or essence," is 
the proper meaning of substance. 
Substance is " the ultimate point in 
analyzing the complex idea of any ob- 
ject. Accident denotes all those ideas 
which the analysis excludes as not be- 
longing to the mere being or nature of 
the object." The substance, then, of 
all matter, is spirit. The accidents of 
any object are its peculiar modifications. 
The accidents of all material objects are 
constantly sustained and presented, for 
the contemplation of created spirits, by 
the Divine Will in accordance with 
fixed and permanent laws. 

At any point in space such presenta- 
tion is constantly governed by the 



OF THE SPIRITUAL. 11 

Divine Will in such a way that an ob- 
ject there situated has a real existence 
there, whether any one perceives it or 
not. ' It exists there, in a special sense, 
as an idea of the infinite and omnipres- 
ent God, whose ideas, in the form of 
material objects, are infinitely more 
real than any image or hallucination 
which we can impress, by suggestion, 
upon the minds of others, and whose in- 
fluence in our hearts is a far more stir- 
ring emotional power than any which 
can be imparted by merely human will 
to the most susceptible person. An ob- 
ject situated at a certain point in space 
is presented to the contemplation of 
every spirit who happens to come into 
communication with that point in 
space, this presentation being governed 
by fixed laws, and any one who has 
already perceived a particular object 
knows that upon going again to the 



12 THE SUPREMACY 

place where it is, the same object will 
be perceived by him. 

The recognition of the sole absolute 
existence of one infinite, omnipresent, 
eternal spirit does not conflict with a 
belief in this spirit as a personal God, 
Who is above all human comprehension, 
Whose ways are not our ways, and in 
Whom we and all created things exist. 
Yet care should be taken against affirm- 
ing the statement " God is all," in a 
sense that really so limits God as to 
ignore the fact that an Infinite Being 
may have personality and must have an 
infinite power of self-adaptation in any 
degree, and thus must be capable of as- 
suming the closest personal relations 
with finite persons. 

Sir Isaac Newton held that God by 
existing constitutes time and space, He 
being infinite and eternal. In Him, 
and consequently in them, all created 



OF THE SPIRITUAL. 13 

persons and things (His ideas) exist. 
We have a clear and necessary intuitive 
knowledge of unlimited time and space 
through Him, the omniscient, omni- 
present, Eternal One, in "Whom we 
exist, and of Whom we are, and because 
space and time are necessary to our 
present conditions of existence. 

Our perception, therefore, of real 
ideas or material objects is the result of 
the action of the Divine Will on our 
minds, and the Eternal Spirit constantly 
sustains and presents these real ideas for 
the contemplation of created spirits, but 
they also exist, furthermore, out of the 
created minds which perceive them. 
Bishop Berkeley erred on this point ; 
viz., in his maintaining of real ideas or 
material objects that " their esse is per- 
cipi, nor is it possible they should have 
any existence out of the minds or 
thinking things which perceive them." 



14 THE SUPREMACY 

This theory does not merge the crea- 
ture in the Creator, as may readily be 
seen ; and, since it recognizes the free 
will and accountability of created 
spirits, does not make God the agent or 
power in everything that is done. Nor 
can it by any means lead any spiritually 
minded and clearly reasoning person to 
adopt Hume's view : viz., that the mind 
is but a mere series of impressions, and 
that we can have no knowledge of it. 

Now, Berkeley erred in maintaining 
that the esse of things is pereipi ; i. e., 
they can have no existence " out of the 
minds or thinking things which perceive 
them." He wrote, in the " Treatise 
Concerning the Principles of Human 
Knowledge " : — 

" III. That neither our thoughts, nor 
passions, nor ideas formed by the imag- 
ination, exist without the mind, is what 
everybody will allow." 



OF THE SPIRITUAL. 15 

To this I readily agree, but not to 
what follows : — 

" And it seems no less evident that 
the various sensations or ideas imprinted 
on the sense, however blended or com- 
bined together (that is, whatever 
objects they compose), cannot exist 
otherwise than in a mind perceiving 
them. I think an intuitive knowledge 
may be obtained of this by any one that 
shall attend to what is meant by the 
term exist when applied to sensible 
things. The table I write on, I say, 
exists, that is, I see and feel it ; and if 
I were out of my study I should say it 
existed, meaning thereby that if I was 
in my study I might perceive it, or that 
some other spirit does actually perceive 
it. There was an odor, that is, it was 
smelled ; there was a sound, that is to 
say, it was heard ; a color or figure, and 
it was perceived by sight or touch. 



16 THE SUPREMACY 

This is all I can understand by these 
and the like expressions. For as to 
what is said of the absolute existence of 
unthinking things without any relation 
to their being perceived, that seems 
perfectly unintelligible. Their esse is 
percipi, nor is it possible they should 
have any existence out of the minds or 
thinking things which perceive them." 
The fallacy of Berkeley's reasoning 
is readily perceptible to us if we con- 
template the omnipotence and omni- 
presence of the Infinite Eternal Spirit 
Who sustains the idea presented, as, 
e. g., a table. The very existence in 
the Infinite Mind of an object as 
directly and solely and especially re- 
lated to a particular point in space, con- 
stitutes for it a real and special exist- 
ence there (whether contemplated by 
any created spirit or not), without any 
relation to its being perceived by any 



OF THE SPIRITUAL. 17 

other than the omnipresent Infinite 
Mind, its origin. Berkeley appears to 
have been lacking in an intuitive knowl- 
edge of the nature of the existence of 
the Infinite Divine Mind and Its 
power of thought. 

Though our perception of real ideas 
or material objects is the result of the 
action of the Divine Will on our minds, 
and the Eternal Spirit constantly pre- 
sents and sustains these real ideas for 
the contemplation of created spirits, yet 
their esse is not percipi, and they exist 
out of, as well as in, the created minds 
which perceive them. The table I write 
on exists ; I see and feel it ; and if I were 
out of my study, I should say it existed, 
but I mean thereby not only that " if I 
was in my study I might perceive it, or 
that some other spirit actually does 
perceive it," but that the table has an 
actual existence there, in that place, 



18 THE SUPREMACY 

whether any one is there to perceive it 
or not. This is because it is an idea of 
the omnipotent and omnipresent Divine 
Mind. 

This theory, moreover, implies the 
greater reality and the omnipresence of 
the spiritual world. 

Two worlds there are; the one is real, 
The other but seeming; both are here. 

The seeming doth to us reveal 

Its attractions great and our friends most 
dear. 

But greater far in the Spirit's light 

Are the pleasures of matter's sense bereft, 

When the world of the seeming fades from 
sight, 
And the real existence alone is left. 

And dearer yet our friends will be 

When illusions of earth from our lives have 
passed, 

And the spirit from matter's bond is free, 
And the life eternal begun at last. 



OF THE SPIRITUAL. 19 

Prof. Tyndall, in his conclusive 
proof of the existence of an omnipresent 
substantial medium, yet remaining ap- 
parently content, and even desirous, to 
limit its conception to that of some 
material substance, reminds me of Saul 
of Tarsus, overwhelmed by the sudden 
light and power of the Eternal Spirit 
manifesting Itself in the personality of 
the Divine-human Jesus, yet feebly ask- 
ing, "Who art Thou, Lord?" although 
he well knew that the God of Life 
alone could thus overwhelmingly sub- 
due his stubborn spirit and manifest 
His own glory to Saul's mortal vision. 
And thus ever unsatisfactorily and 
inconsistently do scientists try to limit 
to the basis of matter and its laws the 
very underlying substance and basis of 
all material phenomena, — the Eternal 
Spirit and God of Life, who alone can 
sustain these phenomena which some of 



20 THE SUPREMACY 

His own little created spirits will per- 
sist in attributing to their " wonderful 
intangible ether." 

" God of the earth, the sky, the sea! 

Maker of all above, below! 
Creation moves and lives in Thee, 

Thy present life through all doth flow. 

" Thy love is in the sunshine's glow, 
Thy life is in the quickening air; 

When lightnings flash and storm winds blow, 
There is thy power; Thy law is there." 

Now to sum up our theory and the 
question of its establishment. Spirit is 
the universal, omnipresent, substantial 
medium of all the phenomena of the 
universe and the underlying substance 
of all matter, constantly sustained in its 
accidents, for the contemplation of 
created spirits, by the Divine Will in 
accordance with fixed and permanent 
laws. All created things that exist 
are the ideas of God. 



OF THE SPIRITUAL. 21 

How have I shown this theory to be 
true ? By showing that by its assump- 
tion all the phenomena of the universe 
" are accounted for with a fulness and 
clearness and conclusiveness which 
leave no desire of the intellect unful- 
filled," neither any desire of the most 
spiritual heart. It accounts "for all 
the facts." It explains every possible, 
as well as every known, phenomenon. 
It may therefore be regarded " as estab- 
lished," and the verdict of all the past 
confirms it, as will all future revelation. 
It is founded on the strongest grounds. 
" If a single phenomenon," — to resume 
Professor Tyndall's nomenclature — 
" could be pointed out which " the 
foregoing theory " proved incompetent 
to explain, we should have to give it up ; 
but no such phenomenon has ever been 
pointed out." 



22 THE SUPREMACY 

11 Thou, Lord, alone, art all thy children need, 

And there is none beside; 
From Thee the streams of blessedness proceed, 

In Thee the Mcst abide, — . 
Fountain of life, and all-abounding grace, 

Our source, our centre and our dwelling 
place." 

A clever and original but mistaken 
writer, whom I will here mention as 
Prof. X., and whom I find it expedient 
to quote as affording an excellent pres- 
entation of a bright explanation of 
electricity which, however, does not ex- 
plain, writes: — 

" There is, perhaps, no theory of 
electricity which seems rational and 
adequate to explain the mechanical 
effects secured by its use. Are these 
mechanical effects due to a transforma- 
tion of mechanical energy into electrical 
energy at the dynamo, and the retrans- 
formation of electrical into mechanical 



OF THE SPIRITUAL. 23 

energy at the motor ? Or is the process 
mainly a transmission of mechanical 
energy from the dynamo to the motor ? 
If the latter, the mechanical energy de- 
livered by the electric motor has under- 
gone no transformation since it was ex- 
pended upon the dynamo." 

Claiming that " electricity is mainly 
a method of transmitting mechanical 
energy," Prof. X. adds two propositions 
containing qualifications and conditions 
which render their effect in substantiat- 
ing " a mechanical theory of the trans- 
mission of energy by means of electric- 
ity " entirely null. He thus states 
them : — 

"Proposition First: — In a body 
which is a good conductor of electricity, 
the atoms, or molecules, may, by the 
expenditure of energy in a magnetic 
field, be made to rotate about axes 
which traverse these atoms or molecules, 



24 THE SUPREMACY 

and this rotation may be communicated 
to adjacent atoms, or molecules, in such 
a way that lines of these elementary 
particles traversing the whole body may 
be set in rotation by a rotary motion 
suitably set up in these particles in one 
part of the body. 

" Proposition Second : — While a con- 
ductor is being moved so as to cut the 
lines of force in a magnetic field, the 
atoms or molecules of the conductor are 
constantly magnetized, their magnetic 
axes being at right angles to the lines of 
force of the field." 

Although Prof. X.'s first proposition 
is deliciously absurd as well as unneces- 
sary, he probably has the idea that 
electricity is a means of transmission of 
energy and that every atom in an electri- 
fied conductor becomes a magnet 
influencing every adjacent atom, and so 



OF THE SPIRITUAL. 25 

on at an inconceivably rapid rate of 
progress of influence. 

Prof. X.'s propositions therefore 
amount to nothing more than a some- 
what original, though not very difficult, 
series of applications of mechanical 
principles to well known facts in elec- 
trical science, but without submitting any 
tenable hypothesis or proving or discov- 
ering anything new concerning a true, 
rational, adequate and explicable theory 
of electricity. 

Prof. X. concludes thus : " If this 
theory, by calling to its aid the ether of 
space, shall be made to explain the 
more subtle phenomena of electricity, 
it may place our theoretical knowledge 
of the subject on a parallel with our 
conceptions of heat. The necessity of 
such aid, is no more objection to the 
validity or truth of this theory than is 
the explanation of radiant heat by means 



26 THE SUPREMACY 

of the ether, an objection to the dynamic 
theory of heat." 

This is all true enough, but the fact 
is that the professor barely comes in 
sight at the extreme close of his argu- 
ment of the principle necessary to be in- 
vestigated for one to arrive at a true 
theory of electricity, and does not seem 
to have discovered it. 

But I find that an expert electrician 
anonymously gives, in the New Science 
Review for October, 1894, an excellent 
anwer to the question, " What is elec- 
tricity?" without going beyond the 
merely material phase of existence. He 
says that "it is simply a form that 
energy may assume while undergoing 
transformation from the mechanical or 
the chemical form to the heat form, or 
the reverse." 

This idea that electricity is a mode 
of transformation of energy retains the 



OF THE SPIRITUAL. 27 

conceptions regarding energy and its 
source, nature, and modes of action, that 
are absolutely essential to be held to in 
order to obtain a true theory of 
electricity. 

These conceptions are decidedly not 
retained, but, on the contrary, are en- 
tirely lost, by any idea of the mechani- 
cal transmission of energy by means of 
electricity. But all would be very dif- 
ferent and intelligible were the expres- 
sion " magnetic transmission of energy " 
to be used instead of " mechani- 
cal transmission." This nomenclature 
would not imply the absurdity of an 
essential atomic or molecular motion. 

I believe that electricity, which may 
correctly be called a transformation of 
energy, is a constant series of magnetic 
inductions between centres of force, or 
"atoms," and is thus analogous to 
spiritual influence or to thought trans- 



28 THE SUPREMACY 

ference. Such magnetic inductions do 
not involve either atomic or molecular 
motion, and are similar to the conduc- 
tion of an impression by a sensor nerve 
or the conduction of a volitional im- 
pulse by a motor nerve. 

The force or influence first operating 
is identical with that transmitted, the 
very same and none other : and a mag- 
netic force may be communicated from 
one atom to another so as to coexist in 
both, one and the same force, without 
necessarily sustaining any diminution 
of its original power in the atom first 
in order. 

In dealing with a force that is non- 
material we need not presume to apply 
a materialistic rule of conservation of 
energy nor to deny the possible multi- 
location of such a force — yet one and 
the same and entire in each location. 

Here I must suggest that the most 



OF THE SPIRITUAL. 29 

correct statement possible concerning the 
conservation of energy is that the total 
" quantity " (as materialistic scientists 
say) of energy in existence is infinite. 
The non-dissipation of energy in the 
infinite continuance of magnetic induc- 
tions between centres of force, or 
" atoms," is shown by Lodge to be 
most reasonable. He says : " To all 
intents and purposes certainly atoms 
are infinitely elastic, and why should 
they not also be infinitely conducting ? 
Why should the dissipation of energy 
occur, in respect to an electric current 
circulating wholly inside an atom ? 
There is no reason why it should." 

Electrical phenomena may cause, or 
be caused by, atomic or molecular 
motion ; but such motion cannot be 
shown to be essential to the power 
underlying electricity, which is the 
ultimate phenomenon of a partly ma- 



30 THE SUPREMACY 

terial character with which we have to 
deal in passing from the material to the 
spiritual. The force, power, or entity 
which operates does not itself directly 
cause any atomic or molecular motion ; 
and the term " force " lias been herein 
used for lack of a more fitting name. 
In the realm of the spiritual, the most 
powerful influence is known to be the 
most quiet and silent. 

All the statements made concerning 
the different origins of electric manifes- 
tations have actually proved, by the 
differences of conditions among the 
several modes of origin related, that 
atomic or molecular motion is only 
incidental to the conduction of electric- 
ity and that the very reality of electric- 
ity is the conduction of ideas by the 
immanent Power Who is present every- 
where in His complete infinity. The 
greater the intensity and the longer the 



OF THE SPIRITUAL. 31 

continuance of an idea imposed upon 
the universal medium of magnetism by 
the means generating such idea, or 
cause of electricity, the more potent 
will be the results. 

The phenomena of magnetism, where- 
in a specific " force," or rather thought, 
known to exist at a certain point, is 
found to be also at the same time pres- 
ent at another point, afford the ultimate 
analogy which directs us to the knowl- 
edge of the nature of the material 
world, or of how the Eternal Spirit 
creates an idea, or object, and, under 
certain conditions and according to 
fixed laws, produces the same idea in 
some created spirit. 

" Thou Life within my life, than self more 

near! 
Thou veiled Presence infinitely clear! 
From all illusive shows of self I flee 
To find my centre and my rest in Thee." 



32 ECCE REG NUM. 



Ecce Regnum! 

" My kingdom is not of this world." 
" Behold, the kingdom of God is within you." 

An earnest soul, in error's dread embrace, 
Essayed this prayer; " Oh, grant me, Lord 

the grace 
To know the truth Thy wisdom doth impart, 
And follow it. Yet in my inmost heart 
Thou knowest wilfulness and pride hold sway. 
Unto Thy kingdom, teach me, Lord, the way." 
To her the Saviour answered lovingly: 
" Let not this world's allurements hinder thee. 
'Tis in thine heart that heaven's blest king- 
dom lies; 
With me, uplifted there, thy soul itself will 

rise; 
And when the Christ thy faith and life confess, 
Heaven's presence then thy very soul will 
bless." 



CONVERSION OF ST. AUGUSTINE. 33 



The Conversion of St. Augustine. 

O Blessed One! Thy life, 

Incarnate once for me, 
Now animates my soul, 

Enabling me to see 
Satan's devices deep, 

And each alluring snare. 
Call Thou my soul from sleep, 

TVho dost all ill repair. 

Around me float the clouds 

Of error, doubt, despair; 
Extend Thy mercy, Lord! 

Destroy me not, — forbear! 
But suffer me to live, 

Thy servant, Lord, to be. 
Father! Thy Spirit give 

To raise and quicken me. 

Blest Mother of my Lord! 

Entreat of Thy dear Son 
That by this humble hand 

His bidding may be done. 



34 CONVERSION OF ST. AUGUSTINE. 



O Saviour! Let not pride 
Control nor hinder me. 

Forever at my side 

Deign Thou, my God, to be! 



CONVERSION OF ST. AUGUSTINE. 35 



The Conversion of St. Augustine. 

O Jesu! Tuus spiritus, 
Pro me incarnatus antea, 
Collustrat meam animam 
Ut inf erorum videam 
Consilia et insidias. 
E somno meam animam 
Tu, Reparator, suscita! 

Exspes mens mea aestuat. 
Errores me obnubilant. 
Per dubitationem da, 
Domine, mihi veniam! 
Parce, ut tibi serviam! 
Sustine me et anirna, 
Pater, per Sanctum Spiritum! 

Prseclara Mater Domini! 
Tuum precare Eilium 
Ut manu mea humili 
Eiat voluntas Domini. 
Ne regat me superbia. 
A fastu, Jesu, libera! 
Et me seternum adjuva! 



36 THE DA Y IS AT HAND. 



The Day is at Hand. 

Through the long vigil of the night. 
To greet the dawning of the light, 
I wait in peace, 'mid silence deep, 
By expectation held from sleep. 
Sustine me, Domine! 

Though dark and endless seems the gloom. 
Like to the quiet of the tomb, 
I wait contented without fear; 
The glory of the dawn is near. 
Judica me, Domine! 

The day is coming; Glorious Sun 
Of Kighteousness! Thy will be done! 
Throughout the vast eternity 
Thy radiance shines triumphantly. 
Gloria tibi, Domine! 



REST AND PEACE. 37 



Rest and Peace ! 

(A Thanksgiving after a Mission.) 

Jesu! Creator! God Omnipotent! 

To Thee in grateful praise each knee is bent; 

Powerless are banished evils to molest. 

Oh, dwell forever with us, our Eternal Rest! 

Sweet Jesus! Eesting calm in Thy embrace, 
"We know that Thou dost every sin efface ; 
And in Thy loving arms all sorrows cease. 
Thou art our Kest, our Joy, our Life, our 
Peace! 



38 LOVE AND JO Y OF HE A VEN. 



The Love and Joy of Heaven. 

I love Thy labor, Blessed Lord! 

Thy love is life to me ; 
And in the fulness of Thy grace 

A heaven of rest I see. 

The rest Thou givest to Thine own 

Is not that carnal ease 
Indulged by those who idly seek 

Their own poor selves to please. 

It is a rest of perfect joy, 

The joy of labor given 
The poor and sick for love of Thee, 

Which brings foretaste of heaven. 

This little glimpse Thou givest now 
Of Thy blest heaven above, 

Incites me here to strive to gain 
That heaven of perfect love. 

And what does perfect love bestow 
But perfect peace and rest; 



LOVE AND JO Y OF HE A VEN. 39 



And countless joys bestowed by Thee, 
Who knowest what is best ? 

Jesus! Sweet Saviour! Grant to me 

This perfect joy to know! 
In Thee alone that joy I find; 

Dear Lord, I love Thee so! 



40 THE MOST PERFECT THING. 



The Most Perfect Thing in the World. 

THE PRACTICE OF THE PRESENCE 
OF GOD. 

I live ; yet not I, but Christ liveth in me." — St Paul. 
That which is not God is nothing to me." — St. Teresa. 

My God ! Who ever art 

Unchangingly to me 
My All in All! My life 

Eternal is in Thee! 

My Father! to Thy Will 

I helpless, trustful, cling; 
In Thine all bounteous Love 

Forgetting everything. 

My Jesus! Sweetest Name, 

All other names above! 
My King! no boon I crave — 

No blessing — save Thy Love. 

My Friend! of friends most true, 

Whose Love is infinite! 
Grant that, forever, I 

May in Thy Love delight. 



TEE MOST PERFECT TEING, 41 



My Priest! Who searchest all, 
To Whom each thought is known; 

A mercy-seat of penance, make 
Each inmost heart Thy throne. 

My Life! My being, Thou ! 

My life is only Thine ; 
For me there is no death 

If only Thou art mine. 

My Heaven! All else is naught 
Beside Thy Presence Sweet. 

My Life in Thine, Thy Life in mine 
Make thus my soul complete. 



42 AD REGINAM. 



Ad Reginam. 

Thou who, of all on earth, 

Art to my soul most dear! 
Each moment's consciousness 

Reveals thy presence here. 
Nor space nor time can change 

This bond of sympathy ; 
Naught can our souls estrange 

In their firm constancy. 

My Queen! Thy faithful heart 

Calls me with eloquence ; 
Where'er on earth thou art, 

My spirit hastens thence. 
With equal loyalty 

My burning love insists; 
Though I am far from thee, 

Thy life in mine exists. 

My own! Fate's tyranny 
Now seems to bow us down, 

And blighting care alone 
Appears our love to crown. 



AD REGINAM. 43 



Yet, in the future, dawns 
A day of joy and peace; 

The Power that blest our love 
Will give us sure release. 

Our very life and love 

Declare a certainty 
That over every chance 

Triumphant they will be. 
The life that gave them birth 

Maketh our spirits one. 
My Love ! £To power of earth 

Can sever us — mine Own! 



44 TRUE CATHOLICISM. 



True Catholicism. 

You ask me why I am a Catholic. 

I've tried to answer you in prose, in vain. 
From giving you a tedious, lengthy argument 

(The story is a long one) I refrain. 

I am a Catholic because my heart 
Yearns to extend its fellowship to all 

Who claim the sacred name of Christian, and 
my mind 
Finds no discrimination in the Master's call 

To make one fold under one Shepherd's care 

And unity's most vital bond maintain; 
Professing everywhere alike one common 
faith, 
Acknowledging one universal Head to 
reign. 

Holy and apostolic is that rule 

Which doth the wondrous Son of God con- 
fess, 
Keeping our holy faith in its integrity, 

Extending now its universal reign to bless 



TRUE CATHOLICISM. 45 



All nations and all lands, throughout the 
earth, 
Beneath its sway of spiritual power, 
Which has its origin and strength in thee, O 
Christ! 
Of yesterday, to-day, the same f orevermore ! 



46 HYMN TO ST. ALOYSIUS. 



Hymn to St. Aloysius. 

Saint of Beauty! on whose princely brow 
There rests a crown of peerless innocence, 

Thy loving children come before thee now, 
Thy prayers entreating for their souls' de- 
fence. 

Help of the Orphans! unto Jesus blest 

Oifer their sufferings, piteous tears and 
woes. 
His love alone brings sweet relief and rest; 
His peace will give their aching hearts re- 
pose. 

O noble Youth! child of the Sacred Heart! 

Whom Jesus loved so dearly as to deign 
His boundless grace unto thy soul impart, 

Choosing thee endlessly to share His reign. 

Patron of Youth! implore faith's guiding light 
To lead our souls on to heaven's portal 
high, 
Till, in the dawn from purgatorial night, 
Into thine outstretched, welcoming arms 
we fly. 



ST. THOMAS THE APOSTLE. 47 



St. Thomas the Apostle. 

DECEMBER 21, 1891. 

While doubts that from our human frailty rise 
Oft hinder us and thrust us far from Thee, 
Yet honest doubt that in the pathway lies 

Of those who love Thee and are wholly free 
To plead Thy cause and fight Thy battle well, 
Who yet for Thee would urge a flawless 
plea 
And most convincingly Thy gospel tell, 

May draw them even nearer yet to Thee. 
To such confirm, dear Lord, their joyous faith, 
Strength the love that caused it, and inspire 
Wisdom and zeal, and faithfulness till death. 
Bid doubt and error from their minds re- 
tire, 
And when their hearts by fears and griefs 
are torn, 
Make them, dear Lord, amidst the strife 
recall 
With love the wounds Thy Sacred Heart has 
borne, 
And know in Thee their Lord, their God, 
their All! 



^U 



48 CONVERSION OF ST. PAUL. 



Conversion of St. Paul the Apostle. 

As o'er the road of life we erring go, 
Oft, in the fainting spirit's darkest hour, 

Heaven's inspiration shineth round about, 
Overwhelming us with sudden truth and 
power. 

" Who art Thou, Lord? " at once we feebly 
ask, 
Although full well we know the God of Life 
Alone our dying spirits thus can rouse, 
Against Whose Will we waged a futile 
strife. 

" What wilt Thou have me, Lord, to do? " 
Trembling, astonished, overcome, we ask; 

Kepentant, looking upward eagerly, 
We seek some heaven-appointed task. 

Let us, obedient, Heaven's light implore, 
And follow it, however rough our road, 

With patient faith, for thus alone we gain 
The way to Truth, to Life, to Peace, to God. 



PERSONAL REFLECTIONS. 49 



Personal Reflections. 

[On Presenting a Mirror to a Lady.] 

This mirror, framed 'mid ancient carvings 
rare , 
Which hath for centuries the charms por- 
trayed 
Of distant Persia's noblest ladies fair 

In splendors oriental bright arrayed ; 
Destined to yet reflect a charming face, 

Of calm repose and with expression sweet, 
Eeigning above a form of matchless grace; 
O Lady fair, with worthy charms replete! 
This souvenir I give to thee, 
Thus to fulfil its destiny. 



50 THE RULE OF ST. BENEDICT. 



The Rule of St. Benedict. 

Benedict! thrice blessdd thou, 

In life as well as name. 
The value of thy holy zeal 

Earth's utmost bounds proclaim. 

To teach our blest Redeemer's love, 

To keep alive His praise, 
In time of need Heaven's mercy deigned 

Thy stalwart soul to raise. 

" Whatever work of good to thee 

Sweet Jesus deigns to send, 
Beg of Him with thine earnest prayer 

To guide it to the end." 

Thus taught the good St. Benedict; 

And, through the ages long, 
The Holy Ghost maintains for him 

His rule — Faith's bulwark strong. 



MATER GLORIOSISSIMA. 51 



Hater Gloriosissima. 

Mater Gloriosissima ! 
Cum mriverso animo 
Tibi aguntur gentibus 
Honor et benedictio. 

Jesu Voluntas Eadem, 
Quse ex Infantis pectore 
Beatam tuebatur te, 
Nunc omnia movet dicere. 

Voluntas Dei Filii, 
Omnipotens per omnia, 
Decrevit revereri te 
Psene divina gloria. 



52 MATER GLORIOSISSIMA. 



Mater Gloriosissima. 

Mother Most Glorious! Queen of Heaven! to 
thee 
With one consent all nations voice acclaim; 
All generations, as forever, now 
Kev'rently hail thee, lauding thy sweet 
name. 

The will that in the little Saviour's Heart 
Impelled His dawning human concious- 
ness, 

An Infant claspe'd in thy loving arms, 

Now doth impel all creatures thee to bless. 

That mighty Will, — the Will of God's dear 
Son! 

Of God Himself — the glorious Trinity ! — 
Now moveth all things to ascribe to thee 

Every perfection save Divinity. 



" THY KINGDOM COME." 53 



"Thy Kingdom Come." 

"Thy kingdom come," vainly the people 
pray, 

Closing their eyes to evils at their side, 
Worshipping self alone, nor knowing where 

In very truth God's kingdom doth abide. 

But change, O God! the stubborn hearts of 

men 

From blinding errors base, from unjust 

laws ; 

Teach them that wrong will only vanish when 

They first correct and shun each evil cause. 



54 HENRY WARD B EEC HER. 



Henry Ward Beecher. 

Tumultuous rage the wintry blasts without 

My study window, as I sit and think 

Of my environment upon the brow 

Of this bleak eminence, where the drifting 

snow, 
Wrapt like a cope about the mighty bulk 
Of Sutton's tallest hill, a vestment white 
Bedecked with icy gems, transplendent shines 
As if on giant statue of some priestly form 
Which 'neath heaven's dome of vastness in- 
finite 
Kind Nature had, with foresight wonderful, 
To mark the advent, work and memory 
Of one at once her son, her friend, her 

priest, 
With fond design anticipating reared. 
(For Sutton knew him well, a kinsman dear 
By fondest ties to her forever bound.) 
E'en so, around great Beecher's bright career, 
Raged with tumultuous fury bitter strife 
Of creeds, of classes, and of partisans, 
And war of factions — aye! of nations too. 



IIEXRY WARD BEECHER. 55 



And thus, in grandeur, did his lofty soul, 

Xobly preeminent with majesty, 

O'ertower those sons of men whom kindly 

fate 
Had made the leaders of their time and land. 
Ornate with gems of brilliant thought, his 

mind 
Shone forth transplendent like this stalwart 

hill 
Snow-white in purity and loveliness, 
Keeping that heavenly consciousness within 
Unmoved by outward turmoil or the thrusts 
Of calumny demoniac that sought 
With futile spite a noble fame to mar. 
Serenely onward doth his noble soul 
Progress upon the journey infinite 
Toward the eternal's inmost, holiest shrine. 
Most happy they yet waiting here, to whom 
The least participation is vouchsafed 
In his great influence, which, pervading, 

thrills 
Sphere upon sphere as ceaseless ages roll. 



56 REALITY. 



Reality. 

"Truth is the reality of things." — Balmes. 

Substance of truth, Eeality! 
Joining in confraternity 
Hearts eager to uphold the right, 
And fortified by virtue's might; 

Deific power, Eeality! 
O'erruling error's tyranny, 
Eternal in thy majesty, 
Yet lowly in simplicity; 

O faithful guide, Reality! 
Teach us to bear prosperity, 
And let no selfish pride nor care 
Our spirits' waning sight impair. 

True Mentor, stern Reality! 
Strong to assuage adversity! 
Thy rule true consolation gives, 
With hope inspired thy^ subject lives. 

Love's motive, sweet Reality! 
Attachment without sympathy 



REALITY. 67 



Most vital is not love at all, 
But passing fancy's feeble thrall. 

O Heaven — most real Reality! 
Thou all-sustaining Deity! 
Though thou <^rt present everywhere, 
The true alone thy kingdom share. 

Thou guide supreme, Eeality! 
Lead onward to felicity! 
Truth's life and power eternally, 
Infallible Eeality! 



58 ST. CATHARINE OF SIENNA. 



Meditation of St. Catharine of Sienna. 

" Thouwert sad and in suffering because I was hidden 
in the midst of thy heart. Had I been absent, evil 
thoughts would have penetrated thy heart and have 
filled thee with joy; but my presence rendered them 
insupportable to thee; thou didst wish to repel them 
because thou didst hold them in horror, and it was 
because thou didst not succeed that thou wert borne 
down with sadness. I acted in thy soul, I defended thee 
against thy enemy. Therefore, beloved child, it is not by 
thy virtue, but mine, that thou hast so generously com- 
batted, and merited such an abundant grace; now I will 
visit thee oftener and more familiarly than ever." 

— Jesus Christ to St. Catharine. 



Ah! my Jesus! Thou dost know 
Why T did bewail Thee so! 
Clear His answer comes to me — 
" Know that, in my love for thee, 
I have caused this earthly cloud 
Once again thy soul to shroud, 
That the pain of loss so drear, 
After thou hadst known me near, 
Might thy soul forever keep 
From the abyss of self so deep, — 
That thy dread despair might call, 
When the struggle should appall, 
Thee to turn eternally 



ST. CATHARINE OF SIENNA. 59 



From the world's false vanity 
To thy Saviour's presence bright, 
God of Life and Light of Light. 
Nothing can be nearer thee ; 
Of my life thine own shall be ; 
Of thy love burns mine the life. 
Here is refuge from all strife ; 
Xow in vain will foes assail ; 
'Gainst thee hells can ne'er prevail 
Thou in Christ and Christ in thee - 
Thus to reign eternally." 



60 TO THE SACRED HEART. 



To the Sacred Heart. 

O Heart of Jesus! sheltering refuge blest, 
Wherein alone poor weary souls find rest! 
O pitying love wherein all sorrows cease, 
Effacing sin and giving lasting peace. 

O Heart of Jesus! from whose ardent flame 
A single spark effaced Magdala's shame, 
And wooed sweet Mary back to Bethany, 
Regaining faith and innocence from Thee. 

O Heart of Jesus! sacred fount divine, 
O'er which the eternal Sun's fair glories 

shine! 
O source from which the precious blood 

poured forth, 
Each saving drop of priceless, matchless 

worth ! 

O Heart of Jesus! Perfect! Infinite! 
In whose sweet love all blessdd souls unite! 
Embodiment of universal good, 
Eternal One! Jehovah! Jesus! Lord! 



TO TEE SACRED EEART. 61 



O Heart of Jesus! Whence this love for 

Thee ? 
No love have I — 'tis all Thy love for me; 
No life have I — save from Thy Sacred 

Heart, 
Which, finding me, did all this love impart. 



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